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(0.31) (Luk 18:11)

tn Here the plural Greek term ἀνθρώπων (anqrwpwn) is used as a generic and can refer to both men and women (NASB, NRSV, “people”; NLT, “everyone else”; NAB, “the rest of humanity”).

(0.31) (Luk 18:16)

sn The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.

(0.31) (Act 19:19)

tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”

(0.31) (1Jo 5:4)

tn The explicit reason the commandments of God are not burdensome to the believer is given by the ὅτι (Joti) clause at the beginning of 5:4. It is because “everyone who is begotten by God conquers the world.”

(0.27) (Pro 16:4)

tn Heb “for its answer.” The term לַמַּעֲנֵהוּ (lammaanehu) has been taken to mean either “for his purpose” or “for its answer.” The Hebrew word is מַעֲנֶה (maaneh, “answer”) and not לְמַעַן (lÿmaan, “purpose”). So the suffix likely refers to “everything” (כֹּל, kol). God ensures that everyone’s actions and the consequences of those actions correspond – certainly the wicked for the day of calamity. In God’s order there is just retribution for every act.

(0.25) (Gen 16:12)

tn Heb “His hand will be against everyone.” The “hand” by metonymy represents strength. His free-roaming life style would put him in conflict with those who follow social conventions. There would not be open warfare, only friction because of his antagonism to their way of life.

(0.25) (Gen 21:6)

sn Sarah’s words play on the name “Isaac” in a final triumphant manner. God prepared “laughter” (צְחֹק, ysÿkhoq ) for her, and everyone who hears about this “will laugh” (יִצְחַק, yitskhaq ) with her. The laughter now signals great joy and fulfillment, not unbelief (cf. Gen 18:12-15).

(0.25) (Num 4:47)

tn The text multiplies the vocabulary of service here in the summary. In the Hebrew text the line reads literally: “everyone who came to serve the service of serving, and the service of burden.” The Levites came into service in the shrine, and that involved working in the sanctuary as well as carrying it from one place to the next.

(0.25) (Num 16:30)

tn The verb בָּרָא (bara’) is normally translated “create” in the Bible. More specifically it means to fashion or make or do something new and fresh. Here the verb is joined with its cognate accusative to underscore that this will be so different everyone will know it is of God.

(0.25) (2Ch 31:16)

tn Heb “in addition enrolling them by males from a son of three years and upwards, to everyone who enters the house of the Lord for a matter of a day in its day, for their service by their duties according to their divisions.”

(0.25) (2Ch 35:7)

tn Heb “and Josiah supplied for the sons of the people sheep, lambs and sons of goats, the whole for the Passover sacrifices for everyone who was found according to the number of thirty thousand, and three thousand cattle. These were from the property of the king.”

(0.25) (Psa 49:1)

sn Psalm 49. In this so-called wisdom psalm (see v. 3) the psalmist states that he will not fear the rich enemies who threaten him, for despite their wealth, they are mere men who will die like everyone else. The psalmist is confident the Lord will vindicate the godly and protect them from the attacks of their oppressors.

(0.25) (Pro 3:18)

tn The singular participle מְאֻשָּׁר (mÿushar, literally, “he will be blessed”) functions as a distributive singular for a plural subject (GKC 464 §145.l): “each and everyone will be blessed.” Not recognizing this point of syntax, the BHS editors unnecessarily suggest emending this singular form to the plural.

(0.25) (Pro 10:6)

sn The word “blessings” has the sense of gifts, enrichments, that is, the rewards or the results of being righteous. The blessings come either from the people the righteous deal with, or from God. CEV understands the blessings as praise for good behavior (“Everyone praises good people”).

(0.25) (Pro 25:7)

sn This proverb, covering the two verses, is teaching that it is wiser to be promoted than to risk demotion by self-promotion. The point is clear: Trying to promote oneself could bring on public humiliation; but it would be an honor to have everyone in court hear the promotion by the king.

(0.25) (Isa 19:17)

tn Heb “and the land of Judah will become [a source of] shame to Egypt, everyone to whom one mentions it [i.e., the land of Judah] will fear because of the plan of the Lord who commands armies [traditionally, the Lord of hosts] which he is planning against him.”

(0.25) (Jer 42:1)

tn Or “without distinction,” or “All the people from the least important to the most important”; Heb “from the least to the greatest.” This is a figure of speech that uses polar opposites as an all-inclusive designation of everyone without exception (i.e., it included all the people from the least important or poorest to the most important or richest.)

(0.25) (Jer 42:8)

tn Or “without distinction,” or “All the people from the least important to the most important”; Heb “from the least to the greatest.” This is a figure of speech that uses polar opposites as an all-inclusive designation of everyone without exception (i.e., it included all the people from the least important or poorest to the most important or richest.)

(0.25) (Hag 1:14)

tn Heb “stirred up” (as in many English versions). Only one verb appears in the Hebrew text, but the translation “energized and encouraged” brings out its sense in this context. Cf. TEV “inspired”; NLT “sparked the enthusiasm of”; CEV “made everyone eager to work.”

(0.25) (Mat 10:27)

tn The expression “proclaim from the housetops” is an idiom for proclaiming something publicly (L&N 7.51). Roofs of many first century Jewish houses in Judea and Galilee were flat and had access either from outside or from within the house. Something shouted from atop a house would be heard by everyone in the street below.



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